1) [line 1] ZEH PIRESH L'MISAH, V'ZEH PIRESH L'CHAYIM - as this one (Rebbi
Yehudah Hindeva'ah) died, this one (Mar Zutra) became the new master of the
slave (lit. "this one separated to death, and this one separated to life")

2) [line 3] GER SHE'MES (NICHSEI HA'GER SHE'MES)
(a) When a Jew dies, his closest relatives inherit his estate (according to
the hierarchy established by the Torah as recorded in Bamidbar 27:8-11).
Since all of the Jews are related to each other (at least through Yakov
Avinu and his sons), every Jew must have heirs. A convert, however, may have
no heirs (since his non-Jewish relatives do not inherit his estate). When a
convert dies without heirs, his estate becomes Hefker (ownerless). The first
person who takes possession of his belongings becomes their owner.
(b) In order to take possession of the estate of a convert who dies without
any heirs, one must make a Ma'aseh Kinyan, a formal Halachically-binding act
denoting the acquisition of any part of the estate, as in all cases of
taking possession of items that are Hefker. Depending on what object one is
acquiring, different Kinyanim are used. The forms of Kinyan that may be used
for the acquisition of the Metaltelin (mobile items) of a Ger are Hagbahah
(i.e. lifting the item), Meshichah (i.e. pulling the item or causing it to
move) and Chatzer (i.e. bringing the item into one's private domain). The
only form of Kinyan that may be used for the acquisition of the land of a
Ger is Chazakah (i.e. performing an act that is normally performed only by
an owner).
(c) If the Ger owned Nochri slaves at the time of his death, at the instant
of his death they become Hefker. Since they possess intelligence, they
immediately "acquire" themselves and become freemen. (According to Aba
Shaul, whose opinion is cited in our Sugya, this Halachah only applies to
adult slaves; minors, who possess no intelligence with regard to Halachic
matters, cannot go free in this manner. Rather, after the Ger's death, they
remain slaves and whoever performs a Kinyan on them, acquires them.)
However, as it is explained in our Sugya, if someone performs a Kinyan upon
the slaves at the instant of the death of the Ger, the slaves do not go
free. Rather, the person who performed the Kinyan upon them acquires them
since there was never a moment when the slaves did not have an owner and
were able to acquire their freedom.

3) [line 3] BIZBEZU - divided among themselves

4) [line 11] ZACHIN L'ADAM SHE'LO B'FANAV V'EIN CHAVIN LO ELA B'FANAV
(a) When a person buys or sells an object, or marries or divorces a woman,
he must make a Ma'aseh Kinyan (a formal Halachically-binding act denoting
the change in status). This act may be performed by the Shali'ach (agent) of
the person who makes the Kinyan instead of the person himself.
(b) When the acquisition of a certain object is unquestionably beneficial
for a person, someone may acquire it for the person as if he were his
Shali'ach even though he was not actually appointed a Shali'ach to do so.
This act is called Zachin l'Adam she'Lo b'Fanav. The Rishonim argue as to
how "Zachin" works. Some state that there is an "Anan Sahadei" (lit. "we are
witnesses," - i.e. it is as clear to us as if he stated it himself) that the
person would have made him a Shali'ach in this case (RASHI to Gitin 9b DH
Yachzor, TOSFOS to Kesuvos 11a DH Matbilin). Other Rishonim claim that
"Zachin" does not work through a vehicle of Shelichus at all, since it also
works for minors who Halachically cannot appoint Shelichim. Rather, the
Torah created a new law called "Zachin..." that allows one person to acquire
an object for another person in such cases (RASHBA and RITVA to Kidushin
23b -- see Insights there; RAN to Kidushin 42a; this may be an argument
among the Tana'im in Bava Basra 156b).
(c) The Rishonim write that if the recipient expresses (afterwards, when he
finds out about the Zechiyah) that he does not wish to accept the object, he
does not obtain ownership (although in rare instances the Rishonim suggest
that "Zachin" would work even if the recipient refuses the acquisition when
he hears about it -- see RASHBA to Kidushin 23b).

5) [line 14] EIN KINYAN L'EVED B'LO RABO - an Eved Kena'ani cannot acquire
an item without his master [acquiring it]
A Nochri slave does not independently own property. Rather, any object that
the slave acquires automatically becomes the possession of his master. There
is an argument among the Tana'im as to whether the slave can own something
if it is specifically stipulated, at the time that it is given to him, that
it should not become the master's (Kidushin 23a).

6) [line 18] GITO V'YADO BA'IM K'ECHAD - the slave acquires his bill of
release at one and the same time as he "acquires his hand," i.e. his ability
to acquire things for himself and not for his master

7) [line 21] HO'IL V'KANI BE'AL KORCHEI, MAKNI LEI BE'AL KORCHEI - since he
buys [the slave] against his will, he may release [the slave] against his
will

8) [line 23] HAI SHTARA LECHUD V'HAI SHTARA LECHUD - each document (the
document of acquisition and the document of release) is a separate entity

9) [line 25] TIV'A MIHA CHAD HU - the actual coins, however, are the same
10) [line 27] SHTAR, KABALAS ACHEIRIM GARMAH LO - in the case of the bill of
release, the slave would go free when others accept it on his behalf [and it
therefore cannot work because of the principle, "Ein Chavin la'Adam she'Lo
b'Fanav" (see above, entry #4)]

11a) [line 45] GAMAR "LAH" "LAH" MI'ISHAH - he learns it through [a Gezeirah
Shavah (see Background to Gitin 41:13) comparing the word] "Lah" [that
appears in the verse dealing with Shifchah Charufah (the betrothed
maidservant (Vayikra 19:20) -- see next entry) with the word] "Lah" [that
appears in the verse dealing with divorce (Devarim 24:1)] of an ordinary
woman

b) [line 45] LAH LAH ME'ISHAH (SHIFCHAH CHARUFAH)
(a) According to Rebbi Akiva (Kerisus 11a), a Shifchah Charufah is a Nochri
woman who is half Shifchah (maidservant) and half free (e.g. she was owned
by two partners and freed by one of them) who is Mekudeshes (betrothed) to a
Jewish slave. Since she is half Shifchah her Kidushin is not complete, and
if a man has relations with her they do not incur the death penalty. Rather,
the man brings a Korban "Asham Shifchah Charufah," whether he sinned b'Mezid
or b'Shogeg, and the Shifchah is punished with Malkos (Vayikra 19:20-22).
(b) Other Tana'im (ibid.) define Shifchah Charufah as a full-fledged
Shifchah who is married to either a Jewish slave (Rebbi Yishmael, see RASHI
to Yevamos 55b) or a Nochri slave (Acherim).

23b---------------------------------------23b

12) [line 2] SHALI'ACH L'KABEL GITO - an agent to receive the Get Shichrur
from his master on his behalf (see Background to Gitin 77:27 regarding a
Shali'ach for a divorce; our Gemara ponders whether the same applies with
regard to the release of an Eved Kena'ani)

14) [line 8] HANEI CHOHANEI, SHELUCHEI D'RACHMANA NINHU - these Kohanim --
they are the agents of the Merciful One (the Gemara in Nedarim 35b questions
whether the Kohanim, who perform the service in the Beis ha'Mikdash, serve
in the capacity as agents for Hashem, so to speak, or whether they serve as
agents for the people)

15) [line 23] D'AKNI LEI ACHER MANEH - when someone else gave to him a Maneh
(equal to 100 Zuz, which was sufficient funds for the Eved Kena'ani to
redeem himself)